Anabasis

The Carduchians, for example, and the Taochians and Chaldaeans were not subjects of the King and were exceedingly formidable, yet, even so, we made enemies of them because of this necessity of taking provisions, inasmuch as they would not provide a market.

The Macronians, however, provided us as good a market as they could, and we therefore regarded them as friends, barbarians though they were, and took by force not a thing that belonged to them.

As for the Cotyorites, whom you claim as yours, if we have taken anything that belonged to them, they are themselves to blame; for they did not behave toward us as friends, but shut their gates and would neither admit us within nor send a market without; and they alleged that the governor set over them by you was responsible for this conduct.

In regard to your statement about people making their way into the city by force and being quartered there, we asked them to receive our sick into their houses; but when they refused to open their gates, we went in at a point where the place of itself received us; and we have done no deed of force save only that our sick are quartered in the houses, paying their own expenses, and that we are guarding the gates, in order that our sick may not be in the power of your governor, but that it may be in our power to get them back when we so wish.

The rest of us, as you see, are quartered in the open in our regular formation, all ready, in case one does us a kindness, to return the like, or if it is an injury, to return that.

As to the threat you uttered, that if you thought best you would enlist Corylas and the Paphlagonians as allies against us, we on our side are quite ready to make war with you both if it be necessary; for we have made war ere now with others who were many times your numbers. But if we think best to make a friend of the Paphlagonian—

and we hear that he has a desire for your city and strongholds on the coast—we shall try to prove ourselves his friends by aiding him to accomplish his desires.

Hereupon Hecatonymus’ fellow-ambassadors made it very clear that they were angry with him for the words he had spoken, and one of them took the floor and said that they had not come to make war, but to show that they were friends. And if you come, he continued, to the city of the Sinopeans, we shall receive you there with gifts of hospitality, and now we shall direct the people of this city to give you what they can; for we see that all you say is true.

After this the Cotyorites sent gifts of hospitality, and the generals of the Greeks entertained the ambassadors of the Sinopeans, and they had a great deal of friendly conversation with one another on general matters, while in particular they made such inquiries as each party wished in regard to the rest of the journey.

Such was the end of that day. On the next the generals called an assembly of the soldiers, and they decided to invite the Sinopeans to join them in deliberating about the rest of their journey. For if they should have to proceed by land, it seemed that the Sinopeans would be useful to them, by virtue of their acquaintance with Paphlagonia; and if they were to go by sea, there was still need, they thought, of the Sinopeans, inasmuch as they were the only people who could provide ships enough for the army.

They accordingly invited the ambassadors in and proceeded to take counsel with them, asking them, as Greeks dealing with Greeks, to make a beginning of their kindly reception by showing friendliness and offering the best advice.

Then Hecatonymus rose and, in the first place, defended himself in the matter of his remark that they would make a friend of the Paphlagonian, by saying that he did not mean that his own people would make war upon the Greeks, but rather that despite the opportunity they had to be friends of the barbarians they would choose the Greeks instead. But when they told him to proceed to give some advice, he began with a prayer to the gods as follows:

If I should give the advice which in my judgment is best, may many blessings come to me; otherwise, the opposite. For what men term acred counsel[*](Hecatonymus alludes to the proverb Counsel is a sacred thing, i.e. it must be given honestly.) seems verily to be my portion; since to-day if I be found to have given good counsel, there will be many to praise me, but if it be ill, there will be many among you to curse me.

Now I know that we shall have far more trouble if you are conveyed by sea, for upon us will fall the duty of providing the ships; while if you journey by land, upon you will fall the task of doing the fighting.

Nevertheless, I must say what I believe; for I am acquainted with both the country of the Paphlagonians and their power. Their country possesses these two things, the fairest plains and the loftiest mountains.

And, in the first place, I know at once where you must make your entry: there is no place save where the peaks of the mountains rise high on either side of the road; holding these peaks a mere handful of men could command the pass, and if they are so held, not all the men in the world could effect a passage. All this I could even point out if you should care to send some one to the spot with me.

Secondly, I know that they have plains and a cavalry which the barbarians themselves regard as superior to the whole of the King’s cavalry. Indeed, only now these Paphlagonians have failed to present themselves when the King summoned them, for their ruler is too proud to obey.

If you should, after all, find yourselves able not only to seize the mountains, whether by stealth or by anticipating the enemy, but also on the plain to conquer in battle both their cavalry and their more than one hundred and twenty thousand infantry, you will come to the rivers. First is the Thermodon, three plethra in width, which I fancy would be difficult to cross, especially with great numbers of the enemy in front and great numbers following behind; second, the Iris, likewise three plethra wide; third, the Halys, not less than two stadia in width, which you could not cross without boats—and who will there be to supply you with boats?—and similarly impassable is the Parthenius also, to which you would come if you should get across the Halys.

For my part, therefore, I believe that this journey is not merely difficult for you, but a thing of utter impossibility. If you go by sea, however, you can coast along from here to Sinope, and from Sinope to Heracleia; and from Heracleia on there is no difficulty either by land or by water, for there are ships in abundance at Heracleia.

When he had thus spoken, some of his hearers were suspicious that he spoke as he did out of friendship for Corylas, for he was his official representative at Sinope; others imagined that he even had the idea of obtaining gifts on account of this advice; while still others suspected that the real purpose of his speech was to prevent the Greeks from going by land and so doing some harm to the territory of the Sinopeans. At any rate, however, the Greeks voted to make the journey by sea.